T203 The Storehouse of Sundry Valuables

Chapter VI

Parable 73:

Parable 74:

Parable 75:

Parable 76:

Parable 77:

Parable 78:

Lord Sakra' Questions The Saving of jnatakaundinya and Others, and an Explanation of the Past The Sakya Son Ksema Has an Eye Sickness, but When He Takes Refuge in the Three Precious Things, His Eyes Are Purified Seven Kinds of Liberality The Land of King Chia-pu Suffers a Drought, and by Bathing the Buddha, the People Obtain Rain An Elder Invites Sariputra and a Mahallaka 143

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Parable 73: Lord Sakra's Questions

Thus I have heard. Once the Buddha was in the land of agadha. South of ajagrha there was a Brahman village called mrasanda. Lord Sakra heard that the Buddha was then in a rocky cave on Mount Vaidehaka, north of this village. He informed the gandharva prince Pancasikha, "There is a Brahman village called Amrasanda in the land of agadha. To the north of his village is Mount aidehaka. The World-honored One is there. Let us go there now!" The gandharva prince Pancasikha answered, "Yes indeed! That would be excellent!" He was happy and gladdened to hear it, so he took his lute of lapis lazuli and followed Lord Sakra to the Buddha.

When the gods heard that Lord Sakra was going to the Buddha together with the gandharva prince, they adorned themselves. They followed Lord Sakra down from heaven to Mount aidehaka. At that moment a bright light was shining on the mountain. The seers in the neighborhood all said it was the light of a fire. Lord Sakra said to the gandharva prince, "This place is pure, an aranyaka place free from all evil. One may safely sit down in meditation. But now a multitude of honorable gods is crowding together at the Buddha' side, filling the space around him. How can we visit the World-honored One now?" Lord Sakra then told the gandharva prince, "You may go to the Buddha for me and communicate that we would like to put forward some questions at an audience." The gandharva prince received the instructions and went away. When he was neither too far nor too close, he looked up with reverence at the Honorable One' face, took his lute, and played so that the Buddha might hear. He composed the stanzas: 1. When a eart that usts brings forth longing attachment, it is just like an elephant sunk in the mud or like an elephant that is maddened and impossible to control with a hook.

2. Like an arhat longing for the Wondrous Law, such also is my fondness for your beauty, one who respectfully greets 144

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476c his father. Because you were bom in a noble place, the joy of my love is doubled in my affections.

3. You have the highest power to make my love grow. It is as when a perspiring person meets with a cool breeze, or as when someone who is extremely thirsty obtains a cool drink. Your bearing is most moving.

4. I am like an arhat who finds joy in the Doctrine, or like an ailing person who obtains a fine medicine. I am like the hungry one who obtains delicious food. Quickly extinguish my fever with your coolness! Now my desire prevails. It wants to race on, but it has a grip on my heart and cannot leave.

The Buddha said, "It is marvelous, O Pancasikha, how you have managed to bring this music and all the instruments in harmony. You have played this song from the right distance." So Pancasikha said to the Buddha, "In the past I met a fine lady called Suryavarcasa. She was the daughter of Tumburu, the gandharva king. A son of he god Matali, called Sikhandin, had already sought this lady for his wife. I was in love with her then. So I spoke these stanzas to her. I now speak these stanzas again in front of ou, O Buddha."

Lord Sakra said to himself, "As the Buddha has awakened from his concentration, he is now talking to Pancasikha." Lord Sakra further said to Pancasikha, "Announce my name now. Bow at the Buddha' feet and make inquiries of he World-honored One. Does he suffer little from illness or vexation, and is his daily life easy? Are his food and drink appropriate, and is his strength at rest? Does he not suffer from any evil, and does he dwell in contentment?" To this Pancasikha agreed. Having received Lord Sakra' instructions, he again went to the Buddha and announced Lord Sakra' name. He bowed at the Buddha' feet and made inquiries of the World-honored One with Lord Sakra' words. The Buddha said, "Are Lord Sakra and his gods all in peace?" Pancasikha again addressed the Buddha, "O World-honored One, Lord Sakra and the thirty-three gods would like to meet you, O 145

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Buddha. Do you give them your permission o come and meet you?" The Buddha said, "Now is just the right time." When Lord Sakra and the thirty-three gods heard the Buddha' instruction, they immediately went to the Buddha. They bowed at the Buddha' feet and stood to one side. They said to the Buddha, "O World-honored One, where shall we sit?" he Buddha said, "Sit down on these seats." They said to the Buddha, "This cave is extremely small, and the crowd of gods is extremely numerous." Having said these words, they saw that the rocky cave became wider. Through the Buddha' supernatural power it could contain a crowd.

Lord Sakra then bowed at the Buddha' feet and sat down in front. He said to the Buddha:

For a long time I have constantly wanted to meet you, O Buddha, wanting to hear your Doctrine. In the past, you, O Buddha, were in Sravasti; and you had entered the samâdhi of he glow of ire. At that time there was a waiting maid of Vaisravana, called Bhujavati. Bhujavati was turned towards the Buddha, her hands joined in salutation. I said to that waiting maid of Vaisravana then, "The Buddha is now in concentration. I do not dare disturb him. Bow at the Worldhonored One' feet for me, announce my name, and make inquiries." The girl worshipped and made inquiries, as I, Lord Sakra, had told her to.

The Buddha said to Lord Sakra, "At that moment I heard your voices, and quickly rose from my concentration." Lord Sakra said to the Buddha:

I once heard this from the ancients: When the Tathfigata, the arhat, the samyaksambuddha appears in the world, the crowd of gods increases and the crowd of asuras decreases. Now I myself am born among the gods. The crowd of gods increases and the [crowd of] asuras decreases. I now see that the Buddha' disciples who are reborn in heaven surpass the gods in three respects. Their life span is superior, their splendor is superior, and their fame is superior. So, 146

Parable 73

Lady Gopika as born n he Trayastrimsa Heaven. She had been the Buddha' disciple, and she became my son, called the Heavenly Son Gopaka. There were also three bhiksus who were developing pure conduct before the Buddha, but their hearts were not yet free from desire. When their bodies were ruined and their lives had ended, they were reborn in the family of gandharvas. Three times every day they served the gods. When the Heavenly Son Gopaka saw these three people acting as servants, he said: I am not delighted, and I cannot bear it. Formerly, when I was among people, those three men often came to my house and received my worship. Now they are servants of the gods. I cannot bear to see that. These three gods used to be the Buddha' listeners and disciples. When I was a person in the past, they received my espect and worship, food and clothing, but they are inferior now.

[He said to them:]

You heard the Doctrine from the Buddha' mouth and received the Buddha' explanation. Why were you reborn in this vile condition? I used to serve and worship you, but I heard the Doctrine from the Buddha and practiced liberality. Because of he karmic cause of my morality and faith, I am Lord Sakra' son. I possess great majesty, power, and sovereignty. All gods call me Gopaka. You have obtained the Buddha' excellent Doctrine. Why could you not practice it with diligence? Why are you reborn in this vile condition? I cannot bear to see this loathsome thing now. I do not like to see such a thing. Why were you, with one and the same Doctrine, reborn so low, in a condition where a disciple of he Buddha must not be reborn!

When the Heavenly Son Gopaka had made this criticism, the three men felt profound shame, and discontent arose 147

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in their hearts. Joining their hands together, they said to Gopaka, "Just as you, O Heavenly Son, have said, it is really our own fault. We must now do away with that evil of esire, be diligent in our zeal, and develop concentration and wisdom." The three men kept Gautama' Doctrine in mind. Seeing their desires as a calamity, they severed the bonds of their desires. They terminated their desires just as a big elephant breaks his fetters.

Lord Sakra, Isana, the multitude of other gods, and the Four Heavenly Kings, protectors of the world, all came to their seats. The three who had done away with their desires ascended in the sky in front of the other gods. Lord Sakra said to the Buddha, "What quality did these three men obtain, that they can exert these various supernatural powers and come to see you, 0 Worldhonored One? I should like to ask you what they have obtained." The Buddha said, "Since these three men have rejected that other place, they obtained rebirth in the Brahma world." "I wish that you, O World-honored One, would explain to me how they were reborn in the Brahma Heaven." "Very well, O worthy Lord Sakra, do I discern the uncertainty revealed by your question!" Then the Buddha thought, "Lord Sakra is free from deceit. His question about his doubt is sincere. It is not to embarrass me. I shall answer his questions and give him a detailed explanation." Lord Sakra asked the Buddha, "Which are the fetters that bind men, gods, nagas, yaksas, gandharvas, asuras, garudas, and mahoragas?" he Buddha then answered, "The two fetters selfishness and jealousy bind men, gods, asuras, gandharvas, and every kind of eings. They are all tied by selfishness and ealousy." "This is truly so, God among gods! The karmic causes selfishness and jealousy bind everyone. Now that I have heard this explanation from you, O Buddha, the web of y uncertainty is removed." Lord Sakra was very glad, and he asked a further question. "Why do selfishness and jealousy arise? Because of which cause and from which condition does one feel selfishness and jealousy? How do they arise and how are they extinguished?" "O Kausika, 148

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selfishness and jealousy arise from unpleasantness or pleasantness. Unpleasantness or pleasantness are their conditions. When there is unpleasantness or pleasantness, one is sure to have selfishness and jealousy. When there is no unpleasantness or pleasantness, selfishness and jealousy are extinguished." "Truly so, God among gods! Now that I have heard this explanation from you, O Buddha, the web of y uncertainty is removed." Lord Sakra was very glad, and he asked a further question, "How do unpleasantness and pleasantness arise, and how are they extinguished?" The Buddha answered, "Unpleasantness and pleasantness arise from delight. If there is no delight, they are extinguished." "Truly so, God among gods! Now that I have heard this pious explanation from you, O Buddha, the web of my uncertainty is removed."

Lord Sakra was very glad, and he asked a further question, "From which cause does delight arise, and through which condition does it increase? How is it extinguished?" The Buddha said, "Delight arises from false imagining, and it ncreases through false imagining. If there is false imagining, there is delight. Without false imagining, delight is extinguished." "Truly so, God among gods! Now that I have heard this explanation from you, O Buddha, the web of my uncertainty is removed."

Lord Sakra was very glad, and he asked a further question, "Why does false imagining arise, and through what condition does it increase? How is it extinguished?" "False imagining arises from idle fancy, and it increases through idle fancy. If there is no idle fancy, false imagining is extinguished." Truly so, God among gods! Now that I have heard this explanation from you, O Buddha, the web of y uncertainty is removed."

Lord Sakra was very glad, and he asked a further question, "Why does idle fancy grow, and how does one extinguish idle fancy?" The Buddha informed Kauéika, "If ou want to extinguish idle fancy, you must develop the eightfold right path: right views, right action, right speech, right livelihood, right application, right mindfulness, right purpose, and right concentration." When Lord Sakra had heard this, he said to the Buddha, "Truly so, God among 149

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gods! Idle fancy is truly extinguished through the eightfold right path. Now that I have heard this explanation from you, O Buddha, the web of my uncertainty is removed."

Lord Sakra was glad, and he asked a further question, "If one wishes to extinguish idle fancy, one may develop the eightfold right path. By relying on which qualities can a bhiksu cause this eightfold right path to increase?" The Buddha said, "Well, there are three qualities: first, will; second, diligence; and third, frequent practice in collecting one' thoughts." Lord Sakra said, "Truly so, God among gods! When we hear this meaningful explanation, the web of uncertainty is removed. When a bhiksu practices these parts of he right path, he causes the path to increase, because he relies on these three elements." Having heard this, he was glad. Lord Sakra further asked, "When a bhiksu wants to extinguish idle fancy, how many qualities does he have to apply himself to?" The Buddha said, "He must apply himself to three qualities. He must apply himself o making his morality superior, he must apply himself to making his concentration superior, and he must apply himself to making his wisdom superior." When Lord Sakra heard this [he said], "Truly so, God among gods! Now that I have heard this explanation, the web of y uncertainty is removed." He was delighted and glad, and he asked a further question, If ne wants to extinguish idle fancy, how many meaningful things should one understand? I am listening!" The Buddha said, "One should understand six meaningful things: First, the eye' consciousness of orm; second, the ear' consciousness of ound; third, the nose' consciousness of smell; fourth, the tongue' consciousness of taste; fifth, the body' consciousness of touch; sixth, the mind' consciousness of the dharmas." When Lord Sakra had heard this [he said], "Truly so, God among gods! Now that I have heard this explanation, the web of my uncertainty is removed." He was delighted and glad, and he asked a further question, Do all beings have one and the same selfishness, one delight, one intention, and one inclination?" The Buddha said, "O Lord Sakra, all beings do not have the same selfishness, the same delight, the same intention, nor the same inclination either. Beings are 150

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numberless, and the worlds are numberless. Their desires and inclinations are very different. They are not the same. Each holds on to his point of iew." hen Lord Sakra had heard this [he said], "Truly so, God among gods! Now that I have heard this explanation, the web of my uncertainty is removed."

He was delighted and glad, and he again asked a further question, "Do all sramanas and Brahmans completely achieve one perfection? Do they achieve one absence of impurity? Do they achieve one perfect brahmacarya!" The Buddha said, "Not all sramanas and Brahmans can completely obtain one perfection and one absence of impurity, nor do they achieve one perfect brahmacarya. When a sramana or a Brahman has achieved unsurpassed deliverance, having cut the fetter of craving, and when he has achieved right deliverance, then he completely achieves one perfection, one absence of mpurity, and one perfect brahmacarya. ""As you have explained, O Buddha: unsurpassed deliverance, having cut the fetter of craving! One who has achieved right deliverance completely achieves one perfection, one absence of impurity, and one perfect brahmacarya. Now that I have heard them from you, O Buddha, I understand these meaningful things. Understanding this Doctrine, I have crossed to the other shore of uncertainty. I have pulled out the poisoned arrows of my wrong views. I have removed my wrong iews, and my thoughts will not regress." hen he had expounded this scripture, Lord Sakra and his eighty-four thousand gods obtained the purity of the eye of the Doctrine without any stains and free from impurity.

The Buddha said, "Kausika, you have asked these questions in the past of sramanas and Brahmans, have you not? 0 Worldhonored One, I recall that in the past I was once in a gathering of the gods in the assembly hall of he Good Law. I asked the gods if a Buddha had appeared in the world. The gods all said that no Buddha had appeared yet. When the gods had heard that no Buddha had appeared in the world yet, they all broke up the gathering. When the merits of he gods, together ith their mpressive majesty, had ended, and when their lives had come to an end, then I became afraid. I saw sramanas and Brahmans in a secluded 151

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place, and so I went over to them. When the sramanas and Brahmans asked me who I was, I said I was Lord Sakra. I did not salute them; on the contrary, they saluted me. I did not ask them anything, either, but they questioned me. I knew that they were without knowledge. Therefore I did not take refuge in them. From now on I shall take refuge in you, 0 Buddha, and be your disciple, O Buddha." Then he spoke the stanzas:

1. I used to be in constant doubt, and my mind was not fulfilled. For a long time I have searched for wisdom that might dispel such doubts.

2. In my search for the Tathagata I saw sramanas and Brahmans in secluded places. In my mind I thought that there was the World-honored One.

3. So I went over to them, saluted them respectfully, and made inquiries. I put this question to them, "How does one develop the right path?"

4. Those sramanas explained neither he right path nor he wrong path. Now I have seen you, World-honored One, and the web of y uncertainty is completely removed. 5. Today there is a Buddha, the greatest teacher in the world. He destroys and subdues the enemy Mara. Having ended affliction, he is most victorious. 6. The World-honored One has appeared in the world, marvelous and unequalled. Among the crowd of gods and demons there is no one like the Buddha.

' O World-honored One, I have become a srotapannal O Bhagavan, I have become a srotapannal" The World-honored One informed him, Excellent! Excellent, Kausika! If you are not negligent, you will become a sakrdagamin. "

The Buddha said to Lord Sakra, "Where did you gain this indestructible faith?" Lord Sakra said, "I have gained it here at your side, O World-honored One. I shall obtain the life of god here again, but I wish for complete understanding!" Having this in 152

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mind, Lord Sakra said, "O World-honored One, I now have this idea: I shall obtain a birth in an aristocratic place among men and have plenty of everything. Then I shall reject the worldly and go forth from my home there, taking refuge in the noble path. If I gain nirvana, that will be absolutely splendid. If I do not gain it, I shall be reborn as a god in a pure abode." Lord Sakra then gathered the crowd of gods together and informed them, "At the three divisions [of the day], I have worshipped the god Brahma, but from now on I shall stop and not do this. At the three divisions, I shall worship the World-honored One." Lord Sakra then informed the gandharva son Pancasikha, "You have now done me a omentous kindness, because you ave awoken the Buddha, the World-honored One, so that I have learned his deep Doctrine. When I return to heaven, I shall make the noble Suryavarcasa, Tumburu' daughter, your wife. I shall also let you take her father' place and be king of he gandharvas." Lord Sakra then led the crowd of the gods three times around the Buddha, stepped backwards, and departed. Having reached a serene abode, they all said three times, "Namo Buddhaya," and returned to heaven.

Not long after Lord Sakra' departure, the king of the gods, Brahma, said this to himself, "Lord Sakra has left. I shall now go to the Buddha." In the time in which an able-bodied person bends and stretches out his arm, he reached the Buddha. Having made obeisance at the Buddha' feet, he sat down to one side. The light of he god Brahma shone all over Mount Vaidehaka. Then the god Brahma spoke the stanzas:

1. Many are benefitted when these meaningful things are displayed. O Sacipati, Maghavat,

2. All those around were wise ones when you asked about your doubts, O Vasava!

He repeated Lord Sakra' questions and returned to heaven. In he morning the Buddha informed the bhiksus, "The king of the gods Brahma came to me yesterday. Having spoken these stanzas, he returned to heaven." When the Buddha had said these words, 153

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the bhiksus were glad. They respectfully made obeisance at the Buddha' feet and withdrew.

Parable 74: The Saving of jnatakaundinya and

Others, and an Explanation of the Past

When the Buddha was in Rajagrha, his explanation of the Doctrine saved Ajnatakaundinya, Sakra devanam indra, and King Bimbisara. Each was the leader of a multitude of eighty-four thousand, and they all gained the path. The bhiksus thought it strange that each had so many followers pulled out from the three unwholesome destinations.

The Buddha said, "Not only now, but also at one time in the past were they rescued!' The bhiksus said, "How did rescue in the past come about? The Buddha said, "In the past there once were merchants who went to sea to gather riches. On their way back they ran into a python in a ast wilderness, its body fully six krosas high. It encircled the merchants, surrounding them on all four sides, leaving o room to go in or out. So the merchants experienced extreme panic. They all called out, 'Spirits of the heavens, spirits of he earth, if omeone is compassionate, save usI'Then there was a white elephant who was a companion of a lion. The lion pounced and crushed the brain of he python, so that the merchants could escape from their peril. At that moment the python hurt the lion and the white elephant with its venomous breath, but their lives did not cease. The merchants said, 'You have rescued us. Do you have any wish?' The animals answered, 'We wish to become Buddhas and to save all people,'The merchants said, 'If ou obtain Buddhahood, please may we hear the Doctrine at the very first gathering and obtain the path.' The lives of the lion and of the white elephant ended then. The merchants burnt hem and erected a pagoda with their bones."

The Buddha said, "If ou want to know who was the lion at that time, it is I. The [being who was the] white elephant at that time is Sariputra. The leaders of the merchants are [now] Kaundinya, 154

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Lord Sakra, and King Bimbisara. The multitude of merchants were the gods and men who have presently obtained the path. 478c

Parable 75: The Sakya Son Ksema Has an Eye

Sickness, but When He Takes Refuge in

the Three Precious Things, His Eyes Are

Purified

Thus I have heard. Once the Buddha was in the park of the Sakya clan. At that time, in the city of atuma, there was someone of the Sakya family called Ksema. He had pure faith in the Buddha, pure faith in the Doctrine, and pure faith in the Sangha. He had taken refuge in the Buddha, taken refuge in the Doctrine, and taken refuge in the Sangha. He was all turned toward the Buddha, all turned toward the Doctrine, and all turned toward the Sangha. He did not have any doubts about the Buddha, any doubts about the Doctrine, or any doubts about the Sangha. He did not have any doubts about the Truth of suffering, any doubts about the Truth of origination, any doubts about the Truth of cessation, or any doubts about the Truth of the path. Because he had seen the Truths, he had obtained the fruition of he path as a srotapanna. He could see all that such a one could see. As for sambodhi (perfect enlightenment), merely after some time he was sure to obtain it.

Because the Sakya son Ksema had an eye disease, he could not see the various things. So the Sakya son Ksema intoned names of the World-honored One, "Namo to the one who gives eyes; Namo to the one who gives brightness; Namo to the one who removes darkness; Namo to the one who holds a torch, Namo to the Bhagavan; Namo to the Sugata (Well-departed One). The Buddha surpasses human ears with his pure divine ear. Hearing his voice, he said to Ananda, Go and help Ksema the Sakyan with words now! Rescue him, guard him, and take care of him! Do away with his misfortune! Bring gain to the fourfold Sangha, bring them benefit, and let them dwell in happiness." 155

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Then the World-honored One expounded for Ksema the Sakyan the sutra for the purification of eyes:

Tadyatha hili mili kili hi heta\ Let the eyes of Ksema the Sakyan be purified with this spell for the purification of eyes, and let his sclerotic membrane be removed, whether it is an air film [over the eye], or a [bilious] heat film, or a phlegm film, or a film of all of these. Let him not feel any burning, boiling, or swelling, any pain, itch, or flowing of tears. With the truth of he precepts, the truth of sceticism, the truth of the seers, the truth of the gods, the truth of healing herbs, the truth of the spell, the truth of karmic causality, the Truth of suffering, the Truth of origination, the Truth of essation, the Truth of he path, the truth of he arhat, the truth of the pratyekabuddha, the truth of the bodhisattva, let the name of sema the Sakyan be called in this way. If one also calls someone else' name in this way, his eyes will be purified. When his eyes are purified, this will remove the darkness and remove the membrane, whether it is an air film, or a heat film, or a cold film, or a film of all these. One will not feel any burning, boiling, swelling, pain, itch, or flowing tears. O Ananda, in such words from the six Buddhas, World-honored Ones, up to me now as the seventh, we have given this explanation. The Four Heavenly Kings also expound this spell. Lord Sakra expounds it, too. King Brahma and his Brahman groups also rejoice in it. O Ananda, I do not see whether one is among the gods or among men, in Mara' or in Brahma' [realm], among the multitude of sramanas or the multitude of rahmans. Men or gods may proclaim these words three times, whether for sclerotic membranes, for darkness, for a swelling, for the pupils of he eyes, or when tears flow from the eyes. It may be caused by a god, by a dragon, a yaksa, an asura, a kumbhanda, a hungry ghost, a pisaca, or by poison, an evil charm, the way of enchantment, a vetala spell, an evil star, or any constellation.

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After Ananda' arrival, he pronounced the spell three times for Ksema the Sakyan and Ksema' eyes were as pure as before. He could see everything. With his spell [Ananda] then called someone else' name, ust as for Ksema the Sakyan. In all cases he removed darkness; and he removed the membrane of air, of eat, of cold, or of ll three. No one felt any burning, boiling, swelling, pain, itch, or flowing tears.

"Namo Bhagavate namas Tathdgatdyarhate Samyaksambuddhdya." With the words of this divine spell, a bodhisattva may obtain any auspicious accomplishment. All Brahmans were happy. Svaha.

Parable 76: Seven Kinds of Liberality

The Buddha has said that there are seven kinds of iberality that do not diminish one' possessions but gain one a considerable recompense. The first is called ocular liberality. When one always regards his parents and masters, sramanas and Brahmans with a friendly eye, not with an evil eye, this is called ocular liberality. Upon abandoning one' body and then getting another body, one obtains pure eyes. Upon becoming a Buddha in the future, one obtains the heavenly eye. The Buddha eye is called the first recompense.

The second is called the liberality of a pleasant countenance, that is, not to knit one' brows or show an unpleasant face toward one' parents or masters, toward sramanas or Brahmans. Upon abandoning one' body and then getting another body, one obtains an upright appearance. Upon becoming a Buddha in the future, one obtains an appearance of genuine gold. This is said to be the second recompense.

The third is called liberality of peech, that is, when one utters soft words, not harsh words, to one' parents and masters, to sramanas and Brahmans. Upon abandoning one' body and then getting another body, one' words become eloquent. What one explains is faithfully accepted by others. Upon becoming a Buddha 157

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in the future, one obtains the four analytical knowledges. This is said to be the third recompense.

The fourth is called corporal liberality. Standing up, meeting, and greeting one s parents and masters, sramanas and Brahmans, this is called corporal liberality. Upon abandoning one's body and then getting another body, one obtains an upright body, a tall body, a body respected by others. Becoming a Buddha in the future, one's body is like a nyagrodha tree, the top of hich one cannot see. This is said to be the fourth recompense.

The fifth is called mental liberality. Even though one may offer the above, if one' thoughts are not affable, one does not call it liberality. If one profoundly worships with good-heartedness and affability, this is called mental liberality. Upon abandoning one' body and then getting another body, one obtains clear thoughts and no deluded thoughts. Upon becoming a Buddha in the future, one obtains a mind with all kinds of knowledge. This is said to be the fifth recompense, i.e., of mental liberality.

The sixth is called liberality of bedding and seating. When one meets one s parents or masters, sramanas or Brahmans, one spreads out bedding and seating for them, so that they may sit down. One even asks them to be seated on one' own seat. Upon abandoning one' body and then getting another body, one always obtains honorable bedding and seating [adorned with] the seven precious things. Upon becoming a Buddha in the future, one obtains the Lion Throne of the Law. This is said to be the sixth recompense.

The seventh is called liberality of welling. When one lets one' former parents and masters, sramanas and Brahmans come and go, sit, and lie down in one's dwelling, this is called liberality of dwelling. Upon abandoning one's body and then getting another body, one obtains natural housing and lodging. Upon becoming a Buddha in the future, one may obtain any room for meditation. This is said to be the seventh recompense. These are said to be the seven liberalities. They do not diminish one' possessions but gain one a considerable recompense.

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Parable 77

Parable 77: The Land of King Chia-pu Suffers a Drought, and by Bathing the Buddha, the

People Obtain Rain

If one plants something wholesome in an excellent field of merit, one is sure to obtain recompense afterward. Formerly, countless, numberless asarnkhyeya kalpas ago, there used to be a king named Chia-pu. He ruled the eighty-four thousand countries of Jambudvipa. The king had twenty thousand wives but no male offspring. He prayed to the spirits, and after many years his principal wife bore him a crown prince called Candana. He ruled the four quarters as a Wheel-turning King. In his weariness he went forth and realized right awakening.

The diviners in the land then all said that a great drought would last twelve years. With what plan could they avert this calamity? They talked it over and said, "We must make a golden tub now and put it in the marketplace. We must fill it with perfumed water and let the Buddha bathe in it. When we distribute the perfumed water and erect shrines around it, we can avert the calamity." So they invited the Tathagata to bathe in the perfumed water. They distributed the remainder of the bathing water of he World-honored One in eighty-four thousand precious flasks, which they sent to the eighty-four thousand countries, instructing them to construct shrines around the water. Their worship brought about erit. Because they ad constructed shrines and brought about merit, the sky sent ample rain. The five cereals were abundant, and the people were happy. Then there was someone who saw these shrines and was delighted in his heart. So he scattered one handful of flowers over a shrine and obtained a considerable wholesome recompense.

The Buddha said, "When with my Buddha eye I contemplate the shrines with the perfumed water of he Tathagata Candana in that faraway past, I see that those who were converted by them have all long since become Buddhas and entered nirvana. The one who offered one handful of lowers is myself. Because I had that 159

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karmic causality in the past, I have finally brought about my 479c realization of Buddhahood now. Therefore a practitioner should diligently perform meritorious acts. He must not underestimate the smallest wholesome deed!"

Parable 78: An Elder Invites Sariputra and a

Mahallaka

Once in the city of Sravasti there was a distinguished elder. His house was extremely wealthy and his riches were immeasurable. He used to invite sramanas in the sequential order of he Sangha to go to his house to receive worship. So in sequential order of he Sangha it was the turn of ariputra and a mahallaka (aged monk). They went to the house of he elder. When the elder saw them, he was in ery good spirits. Just on that day his traders, who had gone to sea, returned home safely with a great many precious things. At that time, the king of he land had bestowed upon the elder a gift of villages as a fiefdom. His pregnant wife then went on to give birth to a son. These happy occasions all happened at the same time. When Sariputra and his companion had entered the house, they received offerings from the elder. After the meal, the elder handed around the water and spread out a small seat in front of the reverends. Sariputra intoned the prayer: "The present day is a lucky time, indeed. You have obtained fine rewards. Riches and pleasant occasions have all come together. You are glad and transported with delight. If, in your devotion and contentment, you produce thoughts of he ten powers, may the future always be like today!" When the elder had heard this prayer, he was very happy and gave two fine, splendid pieces of loth to Sariputra; but he gave nothing to the mahallaka.

On his way back to the temple the mahallaka felt disappointed, and e thought, "The reason Sariputra has now obtained that cloth is that the prayer he incanted was agreeable to the elder. That is why he obtained that gift. I must now ask for this prayer." So he said to Sariputra, Please teach me the prayer you just intoned!" 160

Parable 78

Sariputra replied to him, "You must not use this prayer at all times. There are times when you may use it, and there are times when you must not." When the mahallaka insistently demanded, "Please, you must teach it to me!", Sariputra could not refuse his request and taught him the prayer. After he had received the instructions, he then studied it so that he became extremely well-versed in the prayer. He thought, "When will it be my turn to occupy the seat of onor and intone this prayer? Later, according to the sequential order of the Sangha, he occupied the seat of honor in the house of the elder. At that time the traders of the elder had gone to sea but had lost their riches. The elder' wife was involved in a lawsuit and moreover his son had died. The mahallaka nevertheless intoned the former prayer, wishing that the future would always be like today. When the elder heard these words, he became angry; he gave [the mahallaka] a beating and chased him away from the house.

After being beaten in anger, [the mahallaka] felt very vexed and ran into a field of sesame plants belonging to the king. He trampled on the plants, and snapped them off. The one who took care of the sesame was angry at such behavior. He flogged [the mahallaka] with is whip and utterly disgraced him. After the mahallaka had received a thorough beating, he then asked the person ho had beaten im, "What did I do wrong that I am beaten like this?" The man who took care of he sesame then accused him of rampling on the plants, and he showed him where the road was. He went on along the road, and after a few miles he met someone else who had mown wheat and piled it up. At that time, it was the custom to go around a stack keeping to the right. Having gone around it, one would set out food and drink to pray for a bountiful crop. If one went around it keeping to the left, it was not considered to be auspicious. The mahallaka then went around the stack keeping to his left. The owner of he wheat was angry at him and gave him another beating with his cudgel. The mahallaka then asked him, "What did I do wrong that you give me this savage beating with your cudgel?" The owner of the wheat answered, "When you went around the stack, why did you not go around it 161

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keeping to the right, wishing me that much more might be added to it? Because you committed a breach of our rules, I beat you." Then he showed him his way.

After he had proceeded ust a little while, he happened to come upon a funeral. He went around the grave mound as he should have gone around the previous stack of heat, and he uttered the prayer, "May much more be added! May much more be added!'The chief mourner was angry at him. He grabbed him, gave him a beating, and said to him, "When you see someone who has died, you should feel grief and say, 'From now on it must not be like this again!'Why did you say instead, 'May much more be added! May much more be added!'?"The mahallaka said, "From now on I shall do as you say."

Again he went on and he saw a marriage ceremony. Just as the leader of the funeral had told him, he said, "From now on it must not be like this again! Those who were being married were angered by his behavior. They again gave him such a flogging that his head split open. He then continued on his way. Retreating in confusion from this beating, he ran into someone who was catching ild geese. Frightened and scared out of is wits, he touched the net and so startled the geese that they scattered. The hunter as angry, grabbed him, and gave him another beating. Suffering terribly from his beating, the mahallaka then said to the hunter, "As I go along my way, I am frequently distressed. I have lost my mind, and my steps are unsteady. I have touched your net, sir, but please be lenient and let me go on!" The hunter answered, You are extremely inattentive and thus are deceived! Why don' you crawl quietly on your hands and knees?"

So he stuck to the road, crawling on his hands and knees just as the hunter had told him. Further along the way he met someone who was washing clothes. When that person saw him walking on his elbows, she thought he wanted to steal her clothes. She immediately grabbed him and gave him another beating with her cudgel. After he had suffered this hardship, the mahallaka then told in detail what had happened and was set free. After his arrival in the Jetavana he said to the bhiksus, "When the other day I intoned 162

Parable 78

480b

Sariputra' prayers, I experienced considerable suffering." e then explained how he was beaten, his skin and body broken, and how he had nearly lost his life. The bhiksus led the mahallaka to the Buddha, and they explained why this man was beaten. The Buddha said, "Not only now does the mahallaka have this karmic causality, but it was so also in the past. There was a daughter of king who had fallen ill. The chief stronomer divined that she should go to a cemetery in order to be cured of er illness. So the king' daughter led her attendants to a cemetery. Along the way there were two merchants who saw the king' daughter and her majestic escort. They became afraid and ran into the cemetery. The king' daughter' servants cut off the ears and nose of one of them. The other one panicked and lay down among the corpses, feigning death.

"Wishing to be cured, the king' daughter then wanted to pick out someone who had died recently, one whose skin was not yet rotten. She was going to sit down on him and wash herself n order to heal her ailment. So she sent some people to look for [such a body].They found the merchant and touched im with their hands. His body as still pliable, and they thought he was a recent corpse. So she powdered herself ith ground mustard and washed herself on top of him. The pungency of the ground mustard entered the merchant' nose. Although he tried to control himself, he could not hold back, gave a loud sneeze, and quickly got to his feet. The servants then thought they had caused a demon to rise from the dead. 'He may bring a calamity upon us!'They closed the gate to ward anyone off.

"The king' daughter desperately tried to hold on to the merchant and would not let him go. He then informed her of he truth, 'I really am no demon!'The king' daughter immediately went to the city ogether with he merchant. She called out to open the gate of the city and reported the true facts. Although the girls father, the king, heard her words, he still felt some disbelief. Accompanied by armed men, he had them open the gate and went to have a look. Only then did he know that the merchant was no demon. Her father, the king, said, 'A girl' body may not be seen twice!'So he 163

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gave his daughter to the merchant in marriage. The merchant was glad and his good luck was immeasurable."

The Buddha said, "The merchant who gained the king' daughter then is [now] Sariputra. The one whose ears and nose were cut off s [now] the mahallaka. Such is the relationship from past lives. Not only today but from now on. O bhiksus, if ou want to expound the Doctrine or intone a prayer, you must understand the time and the occasion. You must develop liberality, morality, patient endurance, strenuousness, meditation, and wisdom. You ought to know the right time and the wrong time for grief or joy. You must not speak rashly!"

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Parable 80:

Parable 81:

Parable 82:

Parable 83:

Parable 84:

Parable 85:

Parable 86:

Parable 87:

Parable 88:

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A Brahman Gives His Wish-Granting Gem to the Buddha, Goes Forth, and Attains the Path

Dasabala Kasyapa Stops the Bleeding of the Buddha's Foot with True Words The Buddha Sits underneath the Bodhi Tree; and Papiyan, the Devil King, Wants to Come and Upset Him

The Buddha Explains the Misfortune of Profitable Offerings to the Bhiksus On the Way to His Execution a Thief Sees the Buddha in the Distance; and Being Happy, He Is Reborn in Heaven Someone Whose Hands and Feet Had Been Cut Off as a Punishment Is Moved by the Buddha's Kindness and Is Reborn in Heaven

An Elder Offers Delicious Honey Syrup to Passers-by and Is Reborn in Heaven King Prasenajit Sends Someone to Invite the Buddha, and So the King's Messenger Is Reborn in Heaven

When King Prasenajit Goes Begging, Urging Conversion, a Poor Man Gives Him a Cloth and Is Reborn in Heaven

An Elder Brother Constantly Urges His Younger Brother to Serve the Three Precious Things, but the Younger Brother Does Not Reverently Believe; the Elder Brother Is Reborn in Heaven 165

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Parable 89:

Parable 90:

Parable 91:

Parable 92:

Parable 93:

Parable 94:

A Father Hears That His Sons Have Attained the Path; He Is Glad and Obtains Rebirth in Heaven A Son Is Compelled by His Father to Go Forth and Is Reborn in Heaven The Arhat Jayanta Chases the Evil Dragon Far into the Sea Two Bhiksus Visit Jayanta and Are Reborn in Heaven

The King of he Kusanas Meets the Arhat Jayanta

The King of he Kusanas Has Three Wise Subjects as Virtuous Friends

Parable 79

Parable 79: A Brahman Gives His Wish-Granting Gem to the Buddha, Goes Forth, and

Attains the Path

The Buddha was in Sravasti. At that time in southern India there was a Brahman who knew all about wish-granting gems. He took a wish-granting gem and went from southern India to eastern India. As he traveled through the countries, no one was able to recognize it. Eventually he reached Sravasti. Before King Prasenajit he spoke these words, "Who can recognize and know this wish-granting gem?"

King Prasenajit assembled his ministers, but among all the knowledgeable people no one as able to ecognize it. King Prasenajit went with him to the Buddha. The Buddha said to the Brahman, "Do you know the gem' name? Do you know where the gem comes from? Do you know the gem' power?" [The Brahman] replied, "Certainly I know." The Buddha said:

This gem comes from the brain of a big makara fish. The length of he fish s two hundred eighty housand miles. This gem is called "Diamond Solid." It has a first power: If any person suffering from poison sees it, the poison totally dissipates. Or if he is touched by its brightness, this also dissipates the poison. A second power: When someone who is ill with fever sees it, he is cured. When its brightness touches him, he is also healed. A third power: Someone may have countless enemies; when he holds onto this gem, they all become his friends.

When the Brahman had heard these words, he was gladdened by them. "The Tathagata is truly omniscient!" So he presented the gem to the Buddha and asked for the state of oing forth. When the Buddha said, "Welcome, O bhiksul", the man' hair fell off y itself and the robe of he Law enveloped him. Having had the essentials of the Doctrine explained to him, the Brahman became an arhat. The bhiksus said, "You could recognize the gem well, O Tathagata!

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You could also expound the Doctrine, so that he obtained the realization of he path."

The Buddha said, Not only now, but also in the past it was like that. Once in the land of asI, in the mountains of he seers, there was a seer with the five superknowledges. Then there was a Brahman who took the leaf f a tree and asked the seer, 'Of hich tree is this a leaf?' The seer replied, 'This tree is called "gold-top." When someone is poisoned, when he is in critical condition and near death, he should sit down under this tree and [the poison] will dissipate. When someone who is ill with a fever resorts to this tree, [the fever] also will be done away with. When someone is touched by the leaves of this tree, any poison or fever will be completely done away with.'The Brahman was glad and he asked to become the seer' disciple. Practicing his doctrine, he also obtained the five superknowledges.

The seer with the five superknowledges at that time is now I. The Brahman who took the leaf of the tree at that time is this present Brahman. At that time I instructed him so that he might be endowed with the five superknowledges. Now he is exempt from the hardship of irth and death too, having become an arhat." 48ib Parable 80: Dasabala Kasyapa Stops the Bleeding of the Buddha's Foot with True Words

At that time the Tathagata was wounded by the thorn of khadira tree. The thorn wounded his foot, which did not stop bleeding. They smeared it with all kinds of ealing herbs, but they could not cure it. The arhats gathered healing herbs in the fragrant mountains; and they applied the ointment, but [the bleeding] still did not diminish. Dasabala Kasyapa arrived where the World-honored One was, and he said, "If he Buddha, the Tathagata, has impartial thoughts for all beings, if he is impartial toward Rahula and Devadatta and does not discriminate between them, the bleeding of is foot must stop!" The bleeding immediately stopped; and the sore healed, too. The bhiksus said admiringly, "All kinds of fine 168

Parable 81

healing erbs were applied, but the bleeding did not stop. Yet after Kasyapa' true words, it stopped."

The Buddha said, "Not only now! In the past it was the same. Once there was a Brahman. He had a son called Ahimsaka, who said to his father, 'Do not hurt any sentient being when walking in the fields!'The father said to his son, 'Do you want to be a seer? How could you avoid an insect in that occupation?' The son said, 'I now hope that you may obtain happiness in the present world and happiness in the after world. You do not need any words of mine. What do I have to live for?'So he sat down by the side of he spring belonging to a venomous dragon, wanting to choose death. "In those days there was a venomous dragon. Seeing it would kill you. When the son of he Brahman saw the venomous dragon, its venom spread throughout his body; and his life was about to end. His father then felt grieved. As he did not know his son' whereabouts, he set out to look for him; and he saw that his son wanted to die. When the father arrived where his son was, he said, 'If y son has never had any harm in his mind, this venom should dissipate!'After he spoke these words, the poison dissipated; and [his son] was restored to his previous state.

"The father at that time is [now] Dasabala Kasyapa. The son at that time is [now] myself. In the past he could relieve me of y disease with true words. In the present time too he cured my disease with true words."

Parable 81: The Buddha Sits underneath the Bodhi Tree; and Paplyan, the Devil King, Wants

to Come and Upset Him

Once the Tathagata was sitting underneath the bodhi tree. Papiyan, the evil devil, leading a multitude of eighty million, sought to destroy the Buddha. Arriving where the Tathagata was, he spoke these words: "Gautama, how can you sit all alone! Get up quickly and leave! If you do not leave, I shall grab you by your feet and throw you into the sea!''The Buddha said, "When I contemplate the 169

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world, [I see that] there is no one who can throw me into the sea. Once in a previous world you were only a temple chief. Having received the eight precepts one day, you gave one bowl of ood to a pratyekobuddha. Therefore you were reborn in sixth heaven [of the desire world] as a great devil king. I, however, widely developed merit in three asamkhyeya kalpas. In the first asamkhyeya kalpa I worshipped countless Buddhas. In the second and third asamkhyeya kalpas it was the same. The disciples and pratyekabuddhas I worshipped cannot be calculated. In the whole territory there is not one thing as big as a needle that was not a bone from my body." The devil said, "Gautama, you say that I once observed the precepts for one day and that I gave food to a pratyekabuddha. One may trust this to be true. I know it myself; and you know about me, too. But who is a witness to what you say of yourself?" The Buddha pointed to the earth with his hand and said, "This earth is my witness." When he said these words, the whole earth shook in six ways. The spirit of the earth left his adamantine fastness, joined his hands, and said to the Buddha, "I am your witness. Since this earth first existed, I have always been inside it. What you say, World-honored One, is true, not false!"

The Buddha said to Paplyan, "Only if you can first move this water bowl can you throw me into the sea." Then Paplyan and his host of eighty million could not move [the water bowl]. The devil king troops collapsed and fell. They were destroyed and scattered like stars.

The bhiksus said, "Paplyan has been distressing the Tathagata for a long time, but he cannot win." The Buddha said, "Not only now, but equally in the past! Once in the land of Kasi, in the mountains of the seers, there was a seer with the five superknowledges. He instructed the youths in the city of Benares, and they were all converted and left home to follow the path of he seer. At that time, the spirit of he city was extremely angry and said to the seer, If you come into town and make one more conversion, I shall grab you by your feet and throw you into the sea!' The seer then took a water bowl and said to the spirit of he city, 'First move this bowl, and then throw me out!'The spirit expended the 170

Parable 82

utmost effort, but he could not move it. He shamefully retreated in submission.

"The seer at that time is [now] myself. The spirit of he city at that time is [now] Papiyan."

Parable 82: The Buddha Explains the Misfortune of Profitable Offerings to the Bhiksus

482a Once when the Tathagata was in Sravasti, he was burdened with profitable offerings. There was a deep forest called T'an-chuangyen. Fleeing from the profitable offerings, [the Buddha] went to this forest. In the forest there was a monastery where an arhat called Nayaka was the head of the temple. During the days after the Buddha' arrival in that forest, the forest as filled with people worshipping him by bringing him clothes. He said, I do not need profitable offerings, but these profitable offerings keep following me."

There were twelve thousand bhiksus who had arrived there, too. The Buddha said to the bhiksus, "So-called profitable offerings are a great misfortune. They may prove to be a burden. Even an arhat is burdened by profitable offerings." The bhiksus asked, "What burden may they prove to be?" The Buddha said, The damage of profitable offerings ruins the skin, the flesh, the bone, and the marrow. How do they ruin them? They uin the skin, which is morality; the flesh, which is concentration; the bone, which is wisdom; and the marrow, which is fine wholesome thoughts." The twelve thousand bhiksus arranged their three robes and six objects and became aranyakas. They did not accept anything else. The Buddha then said in praise, "Excellent, excellent, that you follow the way of he aranyakal My way here is a way of ittle desire, not of many desires. It is a way of satisfaction, not of dissatisfaction. It is a way of happiness in tranquillity, not of happiness in disturbance. It is a way of strenuous pursuit, not a way of aziness. It is a way of ight mindfulness, not a ay of rong mindfulness. It is a way of concentrated thoughts, not a way of 171

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disturbed thoughts. It is a way of wisdom, not a way of foolishness." When the bhiksus had heard him say these words, they all obtained arhatship. The bhiksus said to the Buddha, "Wonderful, O World-honored One!"

The Buddha said, "It does not happen only ow; it happened also in the past. Once in the land of KasI there was a state councillor called Yaksa. Yaksa' son, called Yajnadatta, was profoundly aware of mpermanence. He went forth to learn from [some] seers. These seers had many desires and they all quarreled about their fruits and herbs. Because he wanted to make them diminish their desires, Yajnadatta gave up the soft herbs and took the tough herbs. He gave up the sweet fruits and took the sour fruits. He gave up his own fresh fruits and took the stale fruits of he others. Just by giving p and taking he fruits, he obtained the five superknowledges. When the twelve thousand seers saw him like this, they applied themselves to diminishing their desires. They no longer sought to obtain many things, and they all obtained the five superknowledges. Through the gradual use of xpedient means of salvation, Yajnadatta converted the seers. After his life had ended, he was reborn in the stage without needs (akimcanyayatana). "Yajnadatta is [now] myself. The twelve thousand seers at that time are the twelve thousand bhiksus present now." Parable 83: On the Way to His Execution a Thief Sees the Buddha in the Distance; and Being

Happy, He Is Reborn in Heaven

Once in SravastI King Prasenajit struck a drum and promulgated an order, "If someone who has committed a robbery is caught, he must be put to death!" Then there was someone who had apprehended a robber and brought him to ustice. The king immediately sent the robber out to be executed. Outside of the city, in the distance, the thief appened to see the Tathagata on his way; and he was happy in his heart. He arrived at the place of is execution and underwent the king' law.

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Parable 84

He was subsequently reborn in heaven and fully developed the three recollections. Knowing hat e was reborn n heaven after is life had ended because he had been appy seeing he Buddha when he was going to be executed, he was moved by the Buddha' kindness and descended to earth to worship him. The Buddha expounded the Doctrine to him, and he became a srotapanna. The bhiksus asked, "Because of which karmic cause was he reborn in the heavenly abode?" The Buddha said, "Once, among men, he was executed by the king. On the way to his death he saw me, the Buddha, and rejoiced. Because of his wholesome cause, he was reborn in that heavenly abode. Having heard the Doctrine from me again, he gained insight and realized srotapatti. Parable 84: Someone Whose Hands and Feet Had

Been Cut Off as a Punishment Is Moved

hy the Buddha's Kindness and Is Reborn

in Heaven

Once in the land of Sravasti someone had offended against the king' law. They cut off is hands and feet and threw him down by the roadside. On his way, the Buddha saw him, went over to him, and asked, "What do you consider to be most painful now?" The crippled man answered, "I suffer very badly from starvation." So the Buddha ordered Ananda to give him food.

'When the crippled man' life had ended, he was reborn in heaven. Moved by the Buddha' generous kindness, he descended to earth to worship him. The Buddha expounded the Doctrine to him, and he became a srotapanna.

The bhiksus asked, "Through which course of action was he reborn in heaven?" he Buddha said, "Once, [when he was] among men, his hands and feet were cut off as punishment and he was thrown down by the roadside. When I, the Buddha, arrived there, I ordered that he be given food. He was happy in his heart; and when his life had ended, he was reborn in heaven. Having heard the Doctrine from me again, he obtained the path. 173

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Parable 85: An Elder Offers Delicious Honey Syrup to Passers-by and Is Reborn in Heaven

Once there was an elder in SravastI who was looking for a [place for a] forest dwelling in the Jetavana. He wanted to construct a dwelling there. But the elder Sudatta had already erected buildings everywhere. There was no more empty space left. So the elder made a drink with fine pure water, using all sorts of oney and all sorts of flour, in the main gate of the Jetavana, and gave it to all who passed by. After ninety days, the Buddha received some, too. Thereupon the elder' life ended, and he was reborn in heaven. Having great dignity, he ascended to the abode of he gods; but he came down to worship the Buddha. The Buddha expounded the Doctrine to him, and he became a srotapanna.

The bhiksus asked, "Through which course of action was he reborn in heaven with such splendid dignity?" The Buddha said, "When he was a man once, he made all sorts of drinks at the gate of he Jetavana and gave them to everyone. I, the Buddha, received some myself. For this karmic cause he was reborn in heaven. Having heard the Doctrine from me again, he obtained the path." Parable 86: King Prasenajit Sends Someone to Invite the Buddha, and So the King's Messenger

Is Reborn in Heaven

Once, in the land of SravastI, King Prasenajit and the elder Sudatta had not seen the Buddha for a long time and their thoughts longed for him. After the summer retreat they sent a messenger to invite the Buddha. When the messenger reached the Buddha, he paid his respects and said to the Buddha, "The king and the elder would like to see you, O Tathagata. I wish that you, World-honored One, would mount this carriage and go to SravastI!" The Buddha said, "I do not need a carriage. I have my divine ubiquity. Although I have said these words, I shall go through the air on your carriage, so that you may obtain the merit." The 174

Parable 87

messenger went ahead and informed the king and also the elder. The king and the elder went out o welcome the Buddha personally, and the messenger also came back with the king to meet the Buddha.

When the messenger' life had ended, e was reborn in eaven. Riding on a precious carriage, he came to the Buddha. The Buddha expounded the Doctrine to him, and he became a srotapanna. The bhiksus asked, "Why was he reborn in the palace of the gods, and why does he drive this precious carriage?" The Buddha 482c said, "Once, among men, he was sent by the king to me, the Buddha, and he presented me with his carriage to ride in. Because of this deed, he is now reborn in heaven and always drives a precious carriage. Having heard the Doctrine from me again, he gained insight and realized srotapatti.

Parable 87: When King Prasenajit Goes Begging, Urging Conversion, a Poor Man Gives

Him a Cloth and Is Rehorn in Heaven

Once, in the land of SravastI, King Prasenajit said these words, "While Sudatta the elder still can urge all people to perform meritorious deeds, I shall now instruct beings to beg, too, so that they may obtain merit." hereupon he went on his conversion tour, begging everywhere. There was then someone who was poor and completely destitute. He only had one piece of loth, and he immediately gave it to King Prasenajit. When the king had received the cloth, he in turn presented it to the Buddha. Later, the poor man' life ended; and he was reborn in heaven. Moved by the Buddha' great kindness, he came to worship him. The Buddha expounded the Doctrine to him, and he became a srotapanna.

The bhiksus asked, "What deed did he perform once, that he was reborn in that heaven?" The Buddha said, "When he was among men, the king happened to be urging people to reform. So he gave his white piece of cloth to [the king]. Through this 175

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wholesome cause, he has obtained rebirth in heaven. Consequently, having heard the Doctrine from me, he realized the path." Parable 88: An Elder Brother Constantly Urges His Younger Brother to Serve the Three

Precious Things, but the Younger

Brother Does Not Reverently Believe;

the Elder Brother Is Reborn in Heaven

Once, in the land of ravasti, there were two brothers. The first one served the Buddha' Doctrine. The second one served [the heretic] Purana. The elder brother constantly urged his younger brother to serve the Three Precious Things, but the younger brother did not comply. They quarreled all the time and did not live in harmony. So each lived his own life. The first one worshipped the Buddha. Later his life ended, and he was reborn in heaven. He then came to the Buddha and worshipped him, showing his gratitude. The Buddha expounded the Doctrine to him, and he became a srotapanna.

The bhiksus asked, "What deed did he perform in the past that he was reborn in this heavenly palace?" The Buddha said, "Formerly, among men, he found happiness in the True Doctrine, and he served the Three Precious Things. Because of this meritorious cause, he has obtained rebirth in heaven now. Having heard the Doctrine from me again, he was zealously devoted; and he realized the fruition of he path."

Parable 89: A Father Hears That His Sons Have Attained the Path; He Is Glad and

Obtains Rebirth in Heaven

Once, in the land of ravasti, there were two brothers who always loved to quarrel and who resented each other. So they went to the king together with a request to pass judgment, but they met the 176

Parable 90

483a Buddha on the way. The Buddha expounded the Doctrine to them, and they became arhats.

When their ather eard that is sons had met he Buddha and that they had obtained the path, he was happy in his heart. When later his life had ended, he was reborn in heaven. He came to the Buddha; and when the Buddha had expounded the Doctrine to him, he became a srotdpanna.

The bhiksus asked, "What deed did he perform in the past that he is reborn in heaven now?" he Buddha said, "Once, among men, he heard that I had expounded the Doctrine to his sons and that they had obtained the path. He was in raptures of elight and joy. When his life had ended, he was reborn in heaven. Having heard the Doctrine from me again, he was zealously devoted and realized the fruition of he path."

Parable 90: A Son Is Compelled by His Father to Go Forth and Is Reborn in Heaven

Once, in the land of Sravasti, there was a man who made his son go forth and serve the Buddha. So the Buddha saved him but made him sweep floors all the time. He could not bear the hardship, ceased following the path, and returned to lay life. His father said, "Just go forth! From now on I shall sweep the floors in your place." So the father went with his son to the Jetavana pure abode. When the son saw the coolness in he pure abode, he was happy in his heart and said these words, "I would rather kill myself, going forth and sweeping floors, than return to lay life again." Later his life ended, and he was reborn in heaven. He then came to the Buddha; and when the Buddha had expounded the Doctrine to him, he became a srotdpanna.

The bhiksus asked, "Because of what deed was he reborn in heaven?" The Buddha said, "Once, among men, he could not bear the hardship of oing forth and wanted to return to his family. His father did not give him permission but took his place as a servant, forcing him to go forth. This made him glad. His life ended and he 177

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was reborn in heaven. Having heard the Doctrine from me again, he obtained the path."

Parable 91: The Arhat Jayanta Chases the Evil

Dragon Far into the Sea

483b There once was a reverend arhat called Jayanta. Seven hundred years after the Buddha had left the world, he appeared in Kasmir. At that time there was an evil dragon king in Kasmir called Aruna. It frequently brought about calamities and distressed the nobles. The whole population of he land was distressed by it. There were then two thousand arhats who all exerted their supernatural strength to drive the dragon out, so that he would leave the land. Among them there were five hundred arhats who moved the earth with their supernatural power. Another five hundred emitted a bright light. Another five hundred entered concentration and walked in meditation. Each and every one exerted his supernatural strength but could not make [the dragon] move. Then finally the Reverend Jayanta went to the dragon pond, snapped his fingers three times, and said, "Leave now, dragon! You cannot stay here!" So the dragon left, not daring to stay. The two thousand arhats then said to the reverend, "We and you, reverend, have alike achieved the destruction of ur impurities. Our enlightened Dharma bodies are all equal; but although we all exerted our supernatural strength, we could not make the dragon move. How did you, reverend, drive the dragon Aruna far away into the ocean with three snaps of our fingers?" he reverend then replied, "Ever since I was a common man, I have observed the prohibitory precepts. I have guarded my evenmindedness concerning any wrongdoings, just as if hey were the four most serious ones. The reason that you sages could not move the dragon is that you do not have the same supernatural strength. Therefore you could not move him."

The Reverend Jayanta then went to northern India with his disciples. On his way he met a crow. He looked up at it and smiled. 178

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The disciples said, "We wonder, reverend, why you smiled. Please explain to us what it means!" The reverend replied, "When the right time comes, I shall give you an explanation. Thereupon he went on and he arrived at the city of aksasila. Having reached the gate of the city, he was dispirited and his complexion changed. When it was time to eat, he entered the city to beg for food. After he had obtained his food, he went back through the gate of he city. Again e was dispirited, and is complexion changed. The disciples kneeled and said, 'We wonder why you smiled before, and also why your complexion changed and became sad."

The Reverend Jayanta then answered his disciples, "In the past, ninety-one kalpas after the Buddha Vipasyin had entered nirvana, I was the son of n elder. At that time I wanted to go forth, but my arents did not let me. They said to me, Our family matters are important. If you go forth, who will provide for our posterity? We shall choose you a wife. When she has given birth to an heir, we shall give you permission to go forth.' I immediately got married. After I had taken a wife, I again asked to go forth. My parents again said, 'When you have a son, we shall give you permission to go forth.'Shortly thereafter I had a son. When my son could speak, I again said to my parents, 'I would like your permission first. Allow me to go forth!'

"At that moment my parents were afraid to go against their former words. They secretly instructed the wet nurse to tell their grandchild, ' hen your father wants to go forth and leave, you must hold your father back at the gate and say to him, Do you want to abandon me now, after you have given me [life], and go forth? If ou go, please have me killed now before you leave.'" I, his father, immediately felt dispirited, changed my mind, and said to my son, 'I shall stay now. I shall not leave any more!' For this reason I have been drifting through birth and death. When I contemplate my former lives with my eye of the path, it is very difficult to meet anyone in heaven, among men, or in the three unwholesome destinations. It may be very difficult to encounter someone, but when I took one look just now, I recognized that the crow I saw a while ago was the grandson from that period. 179

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483c "Now the reason why I was dispirited before and my complexion changed is that I met a hungry demon near the city, who said to me, 'I have been near this city for seventy years. My mother entered the city to seek food for me, but she has not come out once. I am starving and thirsty now, and I am extremely distressed. Please, reverend, enter the city! If ou meet my mother, please tell her for me to come quickly and take care of e.' "So I entered the city. I met the hungry demon' mother and said to her, 'Your son is starving outside, and he is in great distress. He would like to see you! he hungry demon' mother hen replied, 'It has been more than seventy years since I entered this city. My own little merit has recently caused me to become emaciated and without strength. Even though there is such impure food as bloody pus, mucus, and excrement, the very strong take it away first. I cannot get it. When I finally have a mouthful of mpure food and I want to take it out through the gate to share it with my son, there are strong demons at the gate again, and they ill not let me leave. I wish that you, reverend, would have pity on me and take care of me, so that mother and child may see each other and eat this impure food!'I, the reverend, then took care of he hungry demon' mother, and she could leave through the gate of the city. When mother and child saw each other, they shared the impure food. Then I, the reverend, asked this demon, 'How long have you lived here?' The demon then answered, 'I have seen this city destroyed seven times over.'I, the reverend, then sighed and said, ' hungry demon' life is long and extremely painful.'"

When the disciples heard these words, they were all disgusted with birth and death; and they obtained the path. Parable 92: Two Bhiksus Visit Jayanta and Are

Reborn in Heaven

Once there were two bhiksus in southern India then who had heard that ayanta had eiy plendid dignity. They came to Kasmir, 180

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where he was staying. On their way they saw a bhiksu under the trees whose appearance was very humble. He was in front of a furnace lighting a fire. The two bhiksus asked him, "Do you know the Reverend Jayanta?" He answered, "Yes." The bhiksus said, "Where is he now?" He said, "In the third cave up there."

The two bhiksus then climbed the mountain. When they got to the cave, they saw the bhiksu who had ust been lighting a fire. The two bhiksus then wondered why. The bhiksus said, "He has such distinguished virtues. Why should we worry about our inability to arrive here first?" Then one bhiksu wanted to do away with his doubts, and he asked him, "O reverend, you have such dignity; why do you light the fire yourself?" The reverend answered, "I remember the suffering of my past births and deaths. I would burn my head, hands, and feet for the Sangha. All the more would I bum this firewood."

Then the second bhiksu asked, "I am ignorant of the suffering of your past births and deaths. How were they? I would like to hear about them." The reverend answered, "I remember that five hundred existences ago I was bom as a dog. I was constantly distressed by hunger and thirst. There were only two occasions when I was fully satisfied. One was when I met a drunkard who had vomited his wine on the ground, and I was happily satisfied. The other was when I met two people, husband and wife, who made a living together. The husband went to the field, and his wife stayed behind to prepare the food. For some reason she left for a while. I immediately went in and stole that food. The vessel with the food happened to have a small mouth. Although my head did go in, it was difficult to get it out afterward. Although I had eaten my fill, I suffered afterwards. When the husband returned from the field, he cut off my head and it fell into the vessel." When the two bhiksus had heard his exposition of the Doctrine, they were disgusted with birth and death and became srotapannas.

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Parable 93: The King of the Kusanas Meets the Arhat Jayanta

In the land of the Kusanas there was a king called Candana Kaniska. He had heard that in Kasmlr the reverend arhat called Jayanta was very famous, and he wanted to meet him. So he personally went to that country together with his attendants. While on his way the thought secretly arose in his mind, "I am a king now. All people in the world prostrate themselves in reverence before a king. If he himself is not someone with great virtue, how can he bear being worshipped by me?" Having thought this, he then went on his way to the other country. Someone then informed the Reverend Jayanta, "The king of the Kusanas, called Candana Kaniska, is coming from afar with his attendants to meet you. Please, reverend, adjust your clothes and let us do him honor!" The reverend then replied, "I have heard that the Buddha has said that the path of omeone who has gone forth is respected and that he is an example for laymen. He devotes all his attention solely to his virtues. How could he go out with personal adornment to welcome someone?" So, saying nothing, he sat quietly in a formal manner and did not go out.

Thereupon the king of the Kusanas arrived at the place where he was staying, and he met the Reverend Jayanta. When he saw his dignified virtues, his respectful devotion became twice as deep. So he came forward, bowed, and stood aside.

At that moment, the reverend wanted to spit. Without realizing it, the king of the Kusanas stepped forward and presented a spittoon. So the Reverend Jayanta said to the king, "I, a poor man of he path, am not fit to be a field of erit for you now, O king. Why do you waste your time in coming to see me?" The king of the Kusanas was profoundly ashamed then [and he thought,] "I previously ventured to have a trifling opinion and he knew my thoughts. If e himself oes not have divine qualities, how could he be like that?" And he had enormous respect for the reverend. Then the Reverend Jayanta immediately gave some instruction to the king, "When you came, O king, your path was fine. May 182

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you go just as you came." hen the king heard these instructions, he immediately returned to his country. While on their way, his ministers were resentful and they said, "We followed you, O king, on a far journey to another country. In the end we did not hear anything. So we return to our country with nothing." The king of the Kusanas then declared to his ministers, "Do you blame me now for having gained nothing? The reverend gave me the instructions, 'When you came, your path was fine. May you go ust as you came.' Do you not understand this? In the past I kept the precepts and practiced liberality. I repaired monasteries and constructed pagodas. Because of hese several qualities, I planted the seeds to be a king and I now enjoy this rank. I am now developing further merit and extensively accumulating wholesomeness. In the future world I will surely experience the merit again. That is why he instructed me, saying, ' hen you came, your path was fine. May you go just as you came.'"

When is ministers had heard this, they owed and apologized. "We are your servants and our knowledge is shallow, so we arrived at a false understanding. We say that the way you came and your divine qualities, O great king, fit well with the purport of your words. Because of he virtues you have accumulated, you enjoy the rank of king." The ministers were happy. Having said this, they withdrew.

Parable 94: The King of the Kusanas Has Three Wise Subjects as Virtuous Friends

Once the king of the Kusanas, called Candana Kaniska, was befriended by three wise people. The first was called Bodhisattva Asvaghosa. The second was a great minister called Mathara. The third was a skillful physician called Caraka. These three people were the king' friends. He treated them generously, and they were always nearby. Bodhisattva Asvaghosa said to the king, "When you apply my words, it ill allow you, O king, to be always accompanied by good in the world into which you are bom, to be perpetually free 183

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from any hardship, and to leave the unwholesome destinations permanently." The second one, the great minister, also said to the king, "If you apply my private words, O king, and do not divulge them, you will be able to subdue the whole territory between the four seas." The third one, the skillful physician, further said to the king, "If ou apply my ords, O great king, it will allow you, O king, never to meet with an untimely death. The hundred flavors will please you, and you will be in good health and free from ailment." The king followed his words, and he never knew even a slight illness.

Thereupon the king applied the words of his great minister. Confronted by his military power, there were none who were not subjugated. Three directions of he territory between the four seas had been subdued, and only the eastern one had not yet been subjected. So he equipped his army and wanted to go and punish it. He sent his people and his white elephants ahead. They led the way, and the king followed behind. He was about to 484c reach the Onion [Pamir] Range and cross a steep pass, but the elephants and horses that he had mounted before did not want to proceed any further. The king was very startled and said to his horses, "Since we began mounting you in military expeditions, three directions have been subdued. Why do you not want to continue on your way now?" The great minister then said to the king, "I told you before not to divulge my private words! You have divulged hem now, O king. Your ate will not be far away." he king knew it would be as his great minister had said. He would surely die before long.

In the course of his military expeditions the king had killed more than three hundred thousand people. He knew that his punishment in the future would be severe and that he would certainly undergo it without any doubt. He became afraid, and he was repentant. He developed dana (liberality), kept the precepts, constructed monasteries, and worshipped the Sangha. The four things [clothing, food, bedding, and medicine] were not lacking. Developing his virtues, he was tirelessly diligent. 184

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Then all his ministers said to one another, "The king has committed immense crimes. His massacres go beyond principle. Even though he may perform meritorious deeds now, what good does it do in regard to his past crimes?" he king heard about this. He wanted to do away with their doubtful minds and devised a means. He ordered his subjects, "Heat up a big cauldron and let it boil very hard for seven days and seven nights! Do not let it stop!" The king then threw a ring from his finger into the cauldron, and he told his ministers, "Return the ring in the cauldron to me, sirs!" The ministers said to the king, "We prefer to go to our deaths for some other crime! This ring cannot be gotten." he king said to his ministers, "Might there be a means to get it?" The ministers then replied, "One might put out the fire underneath and add cold water on top. Through this means one might be able to obtain it without hurting one' hand." The king replied, "The evil I have performed before may be compared to that hot cauldron. I am now developing that which is wholesome. I feel shame and remorse, and I shall not do evil any more. Why would I not extinguish it? The three unwholesome destinations may be avoided, and I may become a man or a god." The ministers immediately understood. When they had heard this, they were all glad. The words of a wise man must be put to use.

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